The Intercourses of Divine Love Betwixt Christ and His Church, Sermon 4
Sermon IV.
Canticles 1. 2.
Let him kiſs me with the kiſſes of his mouth.
BY the beloveds Kiſſes mentioned in this Text, I have underſtood Chriſts ſpecial and diſtinguiſhing love, and the tokens of it, by which, either as God, bleſſed for ever, or as the Mediatour of the world, he may diſcover his kindneſs to the Children of Men, or the Members of his Church in common; from whence I have already obſerved, that the heart of a Believer is after diſtinguiſhing love. Kiſſes being the leaſt of thoſe Evidences, I have ſhewed, That the leaſt tokens of Chriſts ſpecial, and diſtinguiſhing love, are, and will be very ſweet to Believers Souls.
But I obſerve the word is in the plural number. Kiſſes, and ſo may ſignify either. 1. Various diſpenſations of Grace. Or, 2. Various repetitions of the ſame Acts of Grace. Hence the next Propoſition ariſeth.
Prop.That altho the leaſt diſpenſations of ſpecial and diſtinguiſhing love be exceeding ſweet, and precious to Souls which have once taſted how good the Lord is, yet their hearts will be after fuller, and frequent diſpenſations and repetitions of it. I take both theſe to be comprehended in the plurality of the term. foreign
Grace is a thing which is but one piece conſidered as it is in God, their's nothing plural in the one Divine Being; but as the Sea, which is in itſelf but one, yet as it waſheth upon ſeveral coaſts, receiveth ſeveral names and denominations, as the Engliſh Sea, the Iriſh Sea, and the Baltick Sea: So as the Grace of God reſpecteth the ſeveral neceſſities, and wants of us neceſſitous Creatures, it alſo obtaineth ſeveral names, and admits of ſeveral diſtinctions, and is ſhewed by ſeveral Acts. The Grace of God in the ſenſe I am now ſpeaking to, it ſignifyeth nothing but the free love of God looking upon the Sons of Men with reſpect to the ſeveral neceſſities of their Souls. Its variety ariſeth from us, and our neceſſities, it is not divided in the fountain only in the ſtream, and thus Grace admits of ſeveral diſtinctions, which I ſhall open to you in a few words, that you may rightly underſtand the various notions of it.
1.The moſt famous diſtinction of it is into that which doth render the Soul acceptable to God, and that which is love, and freely given, but doth not make the Soul acceptable in Gods ſight, at leaſt not firſt acceptable, or is not that for which God doth at firſt accept the Soul. The firſt is that which we call the Grace of Juſtification, which is the free love of God ſhining upon the Soul, imputing to it a righteouſneſs without works, and not imputing tranſgreſſion (as the Apoſtle expoundeth it, Rom. 4. 6. 8.) the ſecond we call the grace of Regeneration and Sanctification, which is the love of God freely ſhewed to the Soul, by which its heart is renewed and changed, and filled with new habits, and diſpoſitions, inclining and inabling it to what God requireth of it. This is Grace, it is from the power, and free love of God, though it be not that grace, for which God at firſt accepteth the Soul (as the Papiſts ſay.)
2.This Grace of Regeneration and Sanctification, is alſo uſually diſtinguiſhed into Habitual and Actual. Habitual Grace is nothing elſe but the free love of God ſhining upon the Soul, inabling it to will, and to chooſe the things that are good, and pleaſing to God, he giveth to will (ſaith the Apoſtle,) and we are made willing in the day of his power (ſaith the Pſalmiſt) Actual or acting Grace, which is the love of God ſhewed to the Soul in inabling us to do the things that are good, for as it is he that giveth to will, ſo it is he who giveth to do, both of his own good pleaſure; and our Lord told his Diſciples. John 15. 3. Without me you can do nothing.
3.There is another diſtinction of Grace into Preventing and Subſequent. Preventing Grace is that love of God which preventeth, and goeth before any good motions, or actions of ours, according to that of the Prophet, I was found of them that ſought me not, and of thoſe that did not inquire after me. This is uſually called the firſt grace. Subſequent grace is that love of God which followeth this, and is variouſly manifeſted to the Souls of Gods People. In the firſt we are meerly paſſive, we only receive it: in the other we are active.
4.There are other notions of grace, but I ſhall inſtance only in one more. Special grace is the free love of God either concerning the being of a true Chriſtian, or 2dly, Concerning its well being. That grace which concerneth the being of a true Chriſtian, which quickneth the Soul which before was a Child of Wrath, dead in treſpaſſes and ſins, is either the Grace of Juſtification, and what concerneth that; this is firſt grace, and preventing grace. Or, 2. The grace of Regeneration, by which a new heart is given unto us, and we are inclined, diſpoſed, and inabled to the operations of a ſpiritual life. Or, Secondly, What concerneth the better being of a Chriſtian in the managing of all the actions, and concerns of the ſpiritual life. This again is divided into quickning grace, ſtrengthening Grace, and conſolatory 1.Grace. 1. Quickning grace may either ſignify that love of God, by which our Spiritual powers, habits, and inclinations are drawn out into acts. 2. Or that whereby a Soul is made more active and lively, and free in the ſervice of God, which removes thoſe difficulties, that heavineſs, and deadneſs, and dulneſs, which we often find upon our Souls as to ſpiritual things. For this you read David ſo often praying in Pſal. 119.
2.Strengthening grace, which is the love of God ſhewed to the Soul in further inabling it both to its ſpiritual actions, and to the managing of the good fight againſt the World, the Fleſh and the Devil; the Apoſtle calleth it a being ſtrengthened with might in the inward Man; of this Saint Paul ſpeaketh, Phil. 3. 13. I can do all things through Chriſt that ſtrengtheneth me.
3.Conſolatory grace, which ſignifieth the love of God ſhining upon the Soul, that is ſad, and heavy, refreſhing it either from the view, and ſenſe of the truth of its gracious habits, or from the ſealings of ſome promiſe, giving the Soul an aſſurance, or full perſuaſion of the love of God. David crieth out, when wilt thou comfort me? Thus you ſee the variety of gracious diſpenſations, the love of God is one as it is in him as the fountain, but it divideth itſelf into ſeveral ſtreams, as it ſhineth upon divers Souls, or the ſame Soul oft-times in differing circumſtances, or with reſpect to divers wants which our Souls have.
Secondly, As there is variety in the diſpenſations of grace, ſo grace diſcovers itſelf in various acts. Divines ſay that the grace of Juſtification, ſo far as it reſpecteth the Souls State, varieth not. Nor is repeated, but the acts of grace referring to our juſtified eſtate, they are repeated. God doth not pardon ſin before it is committed, but repeateth his gracious act in pardoning, as the Soul repeateth its tranſgreſſions.
Now this is that which I ſay in this propoſition, that the Spouſe of Chriſt, the truly gracious Soul is not ſatisfied with any ſingle diſpenſation of grace, nor with a ſingle act, it deſires not only the firſt grace, but further grace, not only the grace of Juſtification, but the grace of regeneration alſo, not only gracious habits, but that it may be excited, and quickned to ſpiritual actions, not only that it may do them, but that it may do them with ſome ſtrength and vigour, with ſome life, and chearfulneſs, it deſires renewed acts of pardon, renewed influences of ſpiritual ſtrength and life. Let us but a little ſee it in the great inſtance of David the man according to Gods own heart, we ſhall find him ſpeaking to our purpoſe in ſeveral Pſalms, Pſal. 19. 13. Cleanſe thou me from ſecret faults, there he beggeth for pardoning love, will this ſatisfy this holy man? will he think it enough if God pardoneth his Sin? ſee what followeth in that Pſalm; Keep back thy Servant from preſumptuous ſins, let them not have dominion over me; he muſt have ſtrengthening as well as pardoning grace, he deſires to be freed from the commanding, as well as from the condemning power of Sins. Look into the 51 Pſalm (a Pſalm much ſpent in petitions for ſpecial grace) v. 7. He prays for pardon. Purge me with hyſſop and I ſhall be clean, waſh me and I ſhall be whiter than the Snow, he ſpeaks in an old Teſtament phraſe, with reference to the Levitical rites. Chriſt ſpeaketh to Peter, Joh. 13. much in the ſame dialect, Except I waſh thee, thou canſt have no part in me. But the meaning is pardon me, remove the guilt of my ſin from me; but is this enough for this holy Man? Is this all that he asketh of God. No, v. 8. Make me to hear the voice of Joy and Gladneſs, that the Bones which thou haſt broken may rejoice. There he prayeth for Conſolatory Grace: Well, will this yet ſatiſfie the thirſt of this holy Man? No, he muſt alſo have a renewed Heart, a right Spirit. The Spirit of God reſting upon him, dwelling & abiding in him: A right Heart as well as a righteous Heart, v. 10. Create in me a clean Heart, O God, and renew a right Spirit within me. v. 11, 12. Take not thy holy Spirit from me. Uphold me with thy free Spirit. He muſt not only be ſet right in Gods way, but he muſt be kept right, and upheld in it. Look upon him in that 119 Pſalm, Pſal. 119. 28. Strengthen me according to thy Word. The Lord had given him the Pardon of his Sin, he had given him Wiſdom, ſo as he tells us in that Pſalm, he was become wiſer than his Teachers. God had ſanctified Affliction to him, ſo as by it he had learned to keep Gods Statutes. The Lord had given him an heart to love his Law, to make it his Meditation night and day, yet he cries, Strengthen me O Lord: And again, v. 25. Quicken me in thy way, Quicken me after thy Loving-kindneſs. v. 4. O Quicken me in thy Righteouſneſs. Hath he enough yet? No; one thing he yet wants, v. 42. Mine Eyes fail for thy Word, when wilt thou comfort me? There is hardly any Diſpenſation of Grace which we do not find David in that Pſalm pleading with God for. This one inſtance of David is enough to ſhew you the temper of every Soul, which hath but once taſted how good the Lord is. Nor indeed can it be otherwiſe:
1.If we conſider the Beauty and excellency which appeareth to ſuch a Soul in every Diſpenſation of Grace. The Spouſe ſaith of Chriſt in another part of this Song, He is altogether lovely. There is no part of Chriſt which is not in itſelf lovely; he is the brightneſs of his Fathers Glory, the fulneſs of the God Head dwells in him bodily: As every Beam of the Sun, every Emanation of that Body of Light is lovely to him whoſe Eyes are open to diſcern it: So every Beam of the Sun of Righteouſneſs, every Emanation of his Love muſt neceſſarily be lovely to the Soul that hath its ſenſes exerciſed to diſcern betwixt good and evil. All Beauty is attractive; whatſoever appeareth to our Souls lovely and beautiful, appeareth alſo deſirable. But this is not all, though Beauty and Comelineſs be attractive, and allures our Souls into an earneſt deſire after it, yet profit is more.
2.Secondly, There is no Diſpenſation of Divine Grace, but ſuiteth ſome great want of the Soul. It is the ſame Reaſon that I gave you why the leaſt of Chriſt is ſo pretious: Becauſe the leaſt of his Grace is ſuited to ſome great want of our Souls. What I there applied to the leaſt of his Love, I here apply to the varieties of his gracious diſpenſations, and indeed reaſonably; for there would be no variety in grace, if there were not a variety of defects and wants, and emptineſſes in our Souls; that which diſtinguiſheth divine grace, is our various wants and neceſſities, and we can as naturally not deſire a ſupply for our own diſcerned defects and wants, as we cannot deſire various emanations of divine love, ſuited to the ſupply of them. Nature prompteth us to deſire a ſupply for every craving of our Souls. The Soul is ſenſible that it daily ſinneth, and cannot but deſire pardoning grace, and ſay unto God every day, Forgive us our debts; it is ſenſible, that it wants purity and holineſs, and therefore cannot but deſire a right Spirit. Its wants are many, and it therefore deſireth various diſpenſations of grace to ſupply them; they are daily renewing, therefore it deſires repeated acts of grace to be renewed alſo.
3.A third reaſon lyeth in the Concatenation of grace. The Philoſopher ſaith, Virtutes ſunt Concatenatae, that all vertues are chained together, and no man is truly virtuous, but hath in him the habits of all Virtue, they make Virtue to lie in the reduction of the whole Soul, to the rule, guidance, and conduct of reaſon. I am ſure Gratiae ſunt concatenatae, the Graces of Gods Spirit, are like Pearl ſtringed together, and that upon a double account: 1. With reſpect to themſelves. 2. With reſpect to our ſenſe, and apprehenſion. Pardoning grace never goeth without renewing and regenerating grace. God never ſaith to any Soul. Thy Sins are forgiven, but he addeth, ſin no more. The Grace of Conſolation never goeth without the Grace of Sanctification. The Grace of Regeneration is alwaies attended with ſome degrees of that Grace which ſtrengtheneth, and quickneth the Soul unto its Spiritual work and duty. 2. As to our ſenſe of it. The Grace of God being as I have before ſaid, nothing elſe but the Love of God freely ſhining upon us, with reſpect to our ſeveral circumſtances, and diverſified wants; the Soul is prone from the want of a ſupply as to one thing to ſuſpect its want of all. Hence it is that it ſuſpecteth the want of the love of God in the whole, from its ſenſe of the want of it in part. Indeed this oft-times is the error of a Soul that is truly gracious, from its not diſtinguiſhing betwixt thoſe things that are neceſſary to Eternal life and Salvation, and thoſe influences that are meerly accommodating, and tending to the better being of the ſpiritual life, the diſpenſations of which are not meerly directed from the divine love, but from the divine wiſdom, and ſometimes are with-held from the wiſdom of God, by which he directeth his own motions to their ends. Hence as Gideon, when the Angel came to him, and ſaid, The Lord is with thee, O thou mighty man of valour, replyed. If the Lord be with us, why am I thus? So the Soul thirſting after the love of God, if any go about to perſuade it, under its ſadneſs, and dejections under the ſenſe of its weakneſs as to ſpiritual duties, or dulneſs, and heavineſs in the performance of them, that yet the love of God is toward it, it hath a truth of Grace, it cries out, If God loved me, why am I thus? I am weak, why am I not ſtrengthened, or my Soul is dull, and dead, and heavy, why am I not quickned? Or I am ſad, and dejected, if God loved me, why am I not comforted? The Soul of a believer is apt to conceive, that becauſe Love is one in God, therefore it … be a ſharer in his love, while it wants any one aſpect of it, … might ſuite its ſpiritual wants.
4.Another reaſon may be, the poſſibility which the Soul, apprehends of obtaining all grace. Let a thing appear to us never ſo, beautiful, never ſo uſeful, yet if we lye under an apprehenſion of its impoſſibility to obtain it, this moderateth its deſires after if;nay extinguiſheth them; for our Reaſon forbids our Wills to move after things which we apprehend not poſſible to be obtained: But ſuch is the goodneſs of God towards us, that there is no diſpenſation of his love, but he hath ſomewhere or other promiſed and revealed to us as poſſible to be obtained by us. Now good apprehended poſſible to be obtained by us, is the proper object of the deſires of our Souls, we are told, that it hath pleaſed the father, that in Chriſt all fulneſs ſhould dwell, And that the fulneſs of the God-Head dwelt in him bodily, 1 Col. 19. 2 Col. 12. and of his fulneſs (ſaith the Evangeliſt Joh. 1. 16.) We have all received grace for grace. To paſs by other interpretations of that foreign ſome underſtand, Grace ſuited to all that Grace which is in Chriſt. There is no habit of Grace in Chriſt ſuited to our human nature and ſtate, but believers may receive ſomething from him in proportion to it. There is no love of God to Chriſt, which fitteth us, or may fit us in our proportions, but we may receive. Nay there is no love of God which floweth from the fulneſs of the Divine Nature, of which we are capable, but the believer may receive. For ſaith the Apoſtle, the Fulneſs of the God-Head dwelt in him foreign bodily. In him as our mediator, that he might communicate to thoſe that are the members of his body, and that I take to be the propereſt ſenſe of thoſe words, Of his fulneſs, that is, of the fulneſs of the God-Head, which dwelt in him as Mediator, and dwelt in him, ſo as that he could communicate it to thoſe that believed in him. Hence he tells us, that all power was given unto him both in Heaven and Earth, and that the Son of Man had power upon Earth to forgive Sins, and that God had given unto him Eternal life, that he might give it to whomſoever he pleaſed, ſo as the Soul apprehends all grace, not only beautiful and lovely, but alſo as poſſible to be obtained by it from Chriſt, and having ſuch apprehenſions of it conjoined with its before-mentioned apprehenſions of the beauty and excellency of it, and the uſefulneſs of it, with reſpect to the various; and renewing wants of the Soul, it muſt neceſſarily deſire it.
Uſe 1.This notion may (as the other which I have handled) ſhew you … difference betwixt the deſires of the Hypocrite, and thoſe of the true Child of God after Grace. There may be ſome deſires after Grace in Souls, in whom there is no true and real change of heart, but they are either terminated, 1. In the common gifts and graces of the Spirit. Or 2. in the Comfortable manifeſtations of it. 3. Or (at furtheſt) in ſome particular diſpenſations of it.
1.The common gifts and graces of the Spirit of God, may be deſired by thoſe in whom the love of God doth not dwell. By common gifts, I mean knowledge, utterance, an ability to pray, to diſcourſe of the things of God, &c. And the reaſon is, becauſe theſe may ſerve a double end, which an Hypocrite may have. 1. His honour, and credit, and reputation in the world. Common gifts and graces may give Men and Women a great name in the Church of God, though they will give a Man no place in the Kingdom of God. They may (eſpecially as times may go) much ſerve a man both as to his luſt of gain and covetouſneſs, and alſo as to his luſt of Ambition, and ſeeking after the honour which is from men, and ſerve him to appear as ſome body in the world, and to make him paſs for a great Profeſſor, and help him to preferments alſo in the Church, and ſo ſerve his Belly. You have an eminent inſtance of this in Simon Magus, Acts 8. 9. of whom it is ſaid, That he uſed Sorcery, and bewitched the People of Samaria, giving out himſelf to be ſome great one. v. 13. He beheld the ſigns, and miracles that were done; this Man, now (to augment his reputation, and probably that he might be in a capacity to get more mony than he had been able to get by his tricks of Hocus Pocus, and diabolical Arts) ſeeing the Apoſtles conveying the Holy Ghoſt to their Diſciples, by their laying on of hands, he did not only deſire the graces of the Spirit thus far, but offered them mony, for that power, that upon whomſoever he laid his hands, they alſo might receive the Holy Ghoſt. There is no doubt but whatſoever may promove the luſts of an Hypocrites heart, may be the object of his deſire. Now as a National knowledge of the things of God, or the common practical gifts and graces of the Spirit, may ſerve a man as to his profit and advantage, or as to his honour and reputation, ſo they mightily gratify the luſts of an Hypocrites heart, who doth all to be ſeen of Men, and whoſe utmoſt deſign is but to glory in appearance, and in the praiſe of Men. Beſides this, they may alſo ſerve him very far in the quieting of his natural conſcience. Natural light diſcovering to us that there is a God doth alſo ſhew us that there is ſome homage due to him, and hence ariſeth a natural obligation upon men to be doing ſomething in diſcharge of this homage, to which theſe common gifts are ſubſervient. The like might be ſaid of moral habits, (which are but common grace) men that are … touched with the love of God, or deſire to pleaſe him, may yet ſee a beauty, and a profit too, in a moral, juſt and righteous converſation, and deſire ſo much grace as may keep him from the ſcandal, and reproach of the world, and from the ruining of himſelf, and Family or Relations.
2.Nay Secondly, his deſires may extend to the conſolatory manifeſtations of the love of God, the pardon of his ſins, and the ſenſe of that pardon; what ſhould hinder? In a time when a Prince is free of his pardons, it is not impoſſible that ſome of his Subjects may take out their pardons that it may be, have no great ſenſe or apprehenſion that they ſtand in need of them. Hypocrites that live within the compaſs of the Church of God, are often hearing of ſin, and the wrath of God due to ſin, to Original ſin, to Actual Sins, to Sins of Omiſſion and Negligence as well as thoſe of Commiſſion, and Preſumption; they alſo hear daily proclamations of Gods grace, and readineſs to forgive, what ſhould hinder but that they ex abundanti cautela, tho they be not touched with any great ſenſe of ſin, tho they have ſome good opinion of their own Righteouſneſs may yet earneſtly deſire to know their iniquities are forgiven, and that the Righteouſneſs of Chriſt might be imputed to them alſo, that they may know, that they alſo ſhall another day ſtand righteous before God.
3.Nor do I ſee any reaſon why they may not go one ſtep further, and paſſionatly deſire ſome ſtrengthning and aſſiſting grace, againſt ſome particular luſts. Some extravagant deſires or luſts of the heart of man do not only expoſe him to the wrath of God in another world, but to the wrath of God manifeſted in this life. Such now as the luſts of the fleſh, drunkenneſs &c. Experience tells us that the purſuit of theſe ruines mens healths, eſtates, reputations; whatſoever is deſirable to us in this life and concerning ſuch extravagant motions of our affections and paſſions, as have theſe iſſues which are contrary to the natural deſires of life and health, and proſperity in the world; I cannot tell any reaſon but that an hypocrite may ſincerly, deſire of God ſtrength againſt them. But now in this ſtands the child of God diſtinguiſhed from all hypocrites; In his deſire after all grace, not this or that kiſs but every kiſs of Chriſts mouth, every manifeſtation of the love of God to a ſoul, particularly ſuch manifeſtations of Gods love, as ſerve not at all to gratify any deſires of the fleſh whether reſpecting gain and profit, or honour and reputation in the …rld, but ſuch as ſerve to make the ſoul more holy, and ſpiritual, … like to God, more compliant with the will of God in all things; the hypocrite deſires influences of grace, not that he might glorify God but meerly that he might ſerve a turn.
Uſe 2.Secondly, This diſcourſe will let us ſee The great difference betwixt the deſires that are found in the child of God after Grace; and thoſe deſires which may be found in him after the things of the world. The beſt of Gods people are compoſitions of ſoul and body, as they have a ſpiritual part which hath its deſires and cravings, ſo they have the cravings of the fleſh alſo; their outward neceſſities juſtify in them ſome deſires of the things of this life, but now theſe deſires are limited, If God will be with me ſaith Jacob, and will keep me in the way that I go, and will give me bread to eat, and rayment to put on, ſo that I come again to my fathers houſe in peace, then ſhall the Lord be my God, Gen. 28. 20, 21. Two things (ſaith Agur Prov. 30. 7.) have I required of thee, deny me not them before I die. Remove far from me vanity, and lyes, give me neither poverty nor riches, feed me with food convenient for me. The child of God is ſo far from deſiring abundance of the world, that he often prayeth againſt it. He would not be full leſt (as Agur expreſſeth himſelf v. 9.) he ſhould deny God and ſay who is the Lord? he would not be wholly empty, leſt being poor he ſhould ſteal and take the name of God in vain. As to grace he is like the horſeleaches daughters ſtill crying, give, give. But for the world if he hath food convenient for him, he ſaith to all the world as Eſau once to Jacob. I have enough my Brother, I have enough, keep that thou haſt unto thy ſelf. No child of God covets all the world. His converſation is as to it without covetouſneſs, if he hath but Bread to eat, and Rayment to put on, if he can but make a competent proviſion for his family, and have but ſomething to give to them that want, he bleſſeth God he hath enough; but as to grace, he may be added as a fifth thing to thoſe four which Solomon Speaks of which never ſay they have enough. Nor indeed do I know two worſer evidences againſt any ſoul, than never to think it hath enough of the world, and yet to be ſatisfyed with any meaſures of grace. I muſt confeſs I have been often troubled to ſee thoſe whom I ſhould otherwiſe have judged excellent Chriſtians ſo fond of the enjoyments of this world, and ſo unſatisfyed when the providence of God hath croſſed them in thoſe deſires and expectations. I wiſh I could ſee equal pantings in the ſouls of ſome who yet would be thought great profeſſors, after Chriſts kiſſes, as I often ſee in them after the kiſſes of the world. But alas that is impoſſible that nail would drive out the other, Sirs, that is a dreadful text which you have, 1. John 2. 15. Love not the world, neither the things of the world: If any man love the world, the love of the father is not in him. The world is a thing that may be touched with a Saints hands, and moderately uſed for his neceſſities, but it muſt not be loved, it muſt have no place in the Child of Gods Heart. What ſhall we ſay then to ſuch Profeſſors, as are much more fond of ſenſual ſatisfactions to gratify their ſenſitive appetite, than they are of the Grace of God to mortify that appetite, to ſublimate their affections, ſubjugate their paſſions, to learn them in all Eſtates to be content to ſubmit their wills unto the will of God: How dwelleth the love of Chriſt in ſuch Souls as are more fond of the worlds kiſſes than of his?
Uſe 3d.But I ſhall ſhut up this diſcourſe with a word of Exhortation, perſuading you to ſpeak after the Spouſe in my Text, Let him kiſs me with the kiſſes of his Mouth. Ceaſe not till you have brought up your hearts to this frame, that they cannot be ſatisfied without ſomething of Chriſts fulneſs, without ſome taſts of all the riches of Grace; whatſoever I have given you as the reaſons of this truth, may be uſed by you as arguments in the caſe. There's no kiſs of Chriſt, no Beam of Grace, but hath its lightſomneſs, and glory in it. No diſpenſation of Grace but is ſuited to ſome eminent want of the Soul, if you diſcern it not, the fault is in your Eyes, you do not underſtand the caſes of your own Souls ſo well as you ought to do, it would be no Grace, no Love, if it were not proportioned to ſome want in us. It will be an hard thing for you to ſatisfy your Souls in the having any truth of Grace, if you find not your Souls thirſting after every manifeſtation of it. There is no influence of Grace, but is poſſible to be obtained. There is a fulneſs of the God-Head in Chriſt conſidered as your Mediator, and he is therefore full, that we might drink abundantly of his fulneſs, but to all theſe before enlarged upon, I ſhall add two.
1.It is an evidence of true Grace to be thirſty after all Grace. That Soul loveth not Chriſt truly that doth not deſire that he ſhould love it fully. True love is ſatisfied with nothing leſs than all of the Beloved, and renders the Soul jealous preſently, if it wants but one good look beſtowed upon another.
2.Secondly, The more thou haſt of Grace, the more thou wilt doubtleſs have of Glory. I know ſome queſtion whether there ſhall be any degrees of glory, for my own part I ſee little reaſon to queſtion it; doubtleſs thoſe that lie moſt in Chriſts Boſom here, ſhall ſit neareſt him upon his Throne hereafter. I ſhall ſhut up my diſcourſe with four or five directions in this caſe.
1.Firſt, Labour to underſtand the various emanations of ſpecial, and diſtinguiſhing Grace, how many ways the Sun of Righteouſneſs may ſhine upon Souls with healing in his Wings. I am afraid many talk of Grace, ſpecial diſtinguiſhing Grace, who do not underſtand it as they ought to do. Study to underſtand Chriſts ſaving looks upon Souls, and to diſtinguiſh them from other looks, which have no ſuch ſaving vertue, and evidence in them. Chriſts ſaving looks upon Souls, are either ſuch as evidence pardon of Sin, or contribute to the change of the heart in firſt or further degrees of holineſs: Or comforting us with the view of our own ſincerity, take a right notion of Chriſts kiſſes.
2.Be ſure in thy deſires of further Grace thou forgetteſt not to be thankful for what thou haſt, the leaſt token of love for good to thy Soul is more worth than the world, ther's nothing little in Grace. I before obſerved to you the paſſions of ſome Chriſtians, who are ready to overlook all that God hath done for their Souls, if they want ſome particular diſpenſation of Grace, which their hearts are ſet upon.
3.Make uſe of what thou haſt. To him that hath ſhall be given. It is a ſaying which our Saviour applyeth to the parable of the ſower, Mat. 13. 12. Luk. 8. 18. and to the parable of the Talents, Mat. 25. 29. In the two firſt places the meaning may be: To him that hath in actual poſſeſſion, ſo it may be conceived as a promiſe of further grace to thoſe who have any thing of the truth of grace, but in the 25. Mat. 29. it is plainly to be underſtood of ſuch as make uſe of, and improve what they have, for it is ſpoken with reference to thoſe Servants that had ten Talents, and had gained other ten, and five talents, and had gained other five.
4.In thy deſires of more Grace diſtinguiſh betwixt neceſſary and comfortable influences betwixt manifeſtations of the Spirit given thee to profit withal, and ſuch as are given thee to make thy life more eaſy, and cheerful, the firſt thou mayeſt beg more abſolutely, and be as earneſt for them as thou wilt. The latter muſt be asked with more explicite ſubmiſſion to the will of God, they being ſuch as are not only not neceſſary to thy glorifying of God, under all circumſtances, but not neceſſary to the eternal Salvation of thy Soul, & ſuch for which the wiſdom of God may ſee more reaſon under ſome circumſtances to with-hold from thee, and that in order to thy edification and improvement in holineſs. As to ſuch influences, though thou oughteſt to deſire them, and to pray for them, yet thou oughteſt alſo to be content to wait for them. David did ſo: His Eyes failed, while he ſaid; When wilt thou comfort me?
5.Wait upon God in all his own inſtitutions. The Ordinances of God are uſually called means of Grace, becauſe they are uſually made uſe of by God, as means in, and by which he communicateth his Grace in the ſeveral influences of it to our Souls. Theſe Ordinances are the Word, Sacrament, and Prayer. The firſt Grace is uſually diſpenſed to us upon reading, or hearing the Word of God, and ſo is further Grace alſo. Therefore the Apoſtle Peter commands us to deſire the ſincere Milk of the Word, that we may grow thereby. I had (ſaith David) periſhed in my affliction, if thy Word had not been my delight. The Law of the Lord (ſaith David) is perfect, converting the Soul, the Teſtimony of the Lor d is ſure, making wiſe the ſimple, the Statutes of the Lord are right, rejoycing the heart, the Commandment of the Lord is pure inlightning the Eyes, Pſal. 19. 6. 7. Chriſts love is a thing different from the Word, but it is ſhewen to the Soul in the uſe of the Word. Infinite inſtances might be given you of Chriſts kiſſing Souls, (manifeſting his ſpecial love to Souls, is it which I mean by it) in the reading, and eſpecially in the hearing of the Word; there it is, that is, in the uſe of that, that he uſually ſpeaks to the hearts of Men and Women, hence the Apoſtle tells us, that the holy Scriptures are able to make the Man of God wiſe to Salvation, and are profitable for doctrine, for reproof, for correction, for inſtructions in righteouſneſs: Yea, and for patience and comfort too, Rom. 15. 4. For whatſoever things were written before, were written for our learning, that we through patience, and comfort of the Scriptures might have hope. The Sacrament that is another mean, the Sacramental believing, eating of the Bread and Wine, is an eating of the fleſh, and a drinking of the Blood of Chriſt, a feeding upon all Chriſts fulneſs as Mediator. Prayer is a mean of all Grace, whatſoever God hath promiſed in a way of Grace, is all promiſed upon this condition, That he will for it be inquired of by his People.
5.Walk humbly and uprightly before God. The humble he will teach, (ſaith the Pſalmiſt, Pſal. 25.) and to the humble he will give more Grace, Ja. 4. 6. 1 Pet. 5. 5. he dwelleth with thoſe that are of a contrite and humble Spirit, to revive the Spirits of the humble, and the hearts of thoſe that are contrite, and for the upright he hath told us, that he will with-hold from them no good thing. But this is enough to have alſo ſpoken to this Propoſition. There is another term in the petition of the Text. which I ſhall take notice of, ſhe prayeth not only that her beloved would kiſs her, and that not with one but many kiſſes, but ſhe adds of his Mouth. But of that hereafter.